HURRY UP SINNERS.... سورة النساء 17 & 18مع تفسير إبن كثير Surah An-Nisau Verses 17 & 18 with Thafsir Ibnu Kathir English.

السلام عليكم ورحمة الله وبركاته بسم الله الرحمن الرحيم الحمد لله والصلاة والسلام على رسول الله ، وعلى آله وصحبه ومن اتبع هداه ، أما بعد 

سورة النساء 17 & 18مع تفسير إبن كثير

Surah An-Nisau  Verses 17 & 18 with Thafsir Ibnu Kathir

 English.

Before we learn these two verses from Holy Quran, we

 must

 learn that we should not keep our repentance/thoubah

 from 

sins pending.We should repent , turn to Allah at the

 earliest 

and get ready to accept death at any time because we 

don't

 know when and and where it comes.It is clear that our

 repentance will be accepted by Allah even if we repent

 and

 turn to Him just before our rouhu/spirit reaches our 

throat.But 

as we're not sure at what age we will die, how can we

 keep

 our thoubah/repentance pending?...Hurry up..We have 

limited time only....MY DEAR BROTHERS AND 

SISTERS......

Now see the verses,


إِنَّمَا التَّوْبَةُ عَلَى اللّهِ لِلَّذِينَ يَعْمَلُونَ السُّوَءَ بِجَهَالَةٍ ثُمَّ


 يَتُوبُونَ مِن قَرِيبٍ فَأُوْلَـئِكَ يَتُوبُ اللّهُ


عَلَيْهِمْ وَكَانَ اللّهُ عَلِيماً حَكِيماً

(17. Allah accepts  the

 Thoubah/repentance of those who do evil

 in ignorance and foolishness and repent

 soon 

afterwards; it is they to whom Allah will 

forgive and Allah is Ever All-Knower, All-

Wise.) 

وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّى إِذَا حَضَرَ


 أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الآنَ وَلاَ الَّذِينَ 


يَمُوتُونَ وَهُمْ كُفَّارٌ أُوْلَـئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا


(18. And of no effect is the

  Thoubah/repentance of those who

 continue to do evil deeds until death

 faces one of 

them and he says: "Now I repent''; nor of

 those who die while they are

 Kafireen/disbelievers. For them, We have 

prepared a painful torment.)

تفسير ابن كثير

Now we'll , in shaa Allah,see the explanation of these two verses as given in Thafsir Ibnu Kathir. The Arabic text in full and the gist in English, given here.

 يَقُولُ تَعَالَى : إِنَّمَا يَتَقَبَّلُ اللَّهُ التَّوْبَةَ مِمَّنْ عَمِلَ السُّوءَ بِجَهَالَةٍ ، ثُمَّ يَتُوبُ وَلَوْ قَبْلَ مُعَايَنَةِ الْمَلَكِ  لِقَبْضِ  رُوحِهِ قَبْلَ الْغَرْغَرَةِ  

Allah states that He accepts repentance of the servant who commits an error in ignorance and then repents, even if the repentance is just before he sees the Angel who captures the Soul, before his soul reaches his throat.

قَالَ مُجَاهِدٌ وَغَيْرُ وَاحِدٍ : كُلُّ مَنْ عَصَى اللَّهَ خَطَأً أَوْ عَمْدًا فَهُوَ جَاهِلٌ حَتَّى يَنْزِعَ عَنِ الذَّنْبِ . 

Mujahid and one other person said, "Every person who disobeys Allah, either by mistake or intentionally is ignorant, until he refrains from the sin.'' 

وَقَالَ قَتَادَةُ عَنْ أَبِي الْعَالِيَةِ : أَنَّهُ كَانَ يُحَدِّثُ : أَنَّ أَصْحَابَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانُوا يَقُولُونَ : كُلُّ ذَنْبٍ أَصَابَهُ عَبْدٌ فَهُوَ بِجَهَالَةٍ . رَوَاهُ ابْنُ جَرِيرٍ . 

Ibnu Jareer reports:Qatadah said that Abu Al-`Aliyah narrated that the Companions/Sahabah of the Messenger of Allah  swallallahu a'lyhi wa sallam used to say, "Every sin that the servant commits, he commits out of ignorance.''

وَقَالَ عَبْدُ الرَّزَّاقِ : أَخْبَرَنَا مَعْمَرٌ ، عَنْ قَتَادَةَ قَالَ : اجْتَمَعَ أَصْحَابُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَرَأَوْا أَنَّ كُلَّ شَيْءٍ عُصِيَ بِهِ فَهُوَ جَهَالَةٌ ، عَمْدًا كَانَ أَوْ غَيْرَهُ . 

Abdur-Razzaq said:  Ma`mar informed me a report from  Qatadah.He said:  The Companions of the Messenger of Allah swllallahu a'lyhi wa sallam agreed that every sin that is committed by intention or otherwise, is committed in ignorance.''

وَقَالَ ابْنُ جُرَيْجٍ : أَخْبَرَنِي عَبْدُ اللَّهِ بْنُ كَثِيرٍ ، عَنْ مُجَاهِدٍ قَالَ : كُلُّ عَامِلٍ بِمَعْصِيَةِ اللَّهِ فَهُوَ جَاهِلٌ حِينَ عَمِلَهَا . قَالَ ابْنُ جُرَيْجٍ : وَقَالَ لِي عَطَاءُ بْنُ أَبِي رَبَاحٍ نَحْوَهُ  

Ibn Jurayj said: "Abdullah bin Kathir told me  that Mujahid said:`Every person who disobeys Allah , is ignorant while committing the act of disobedience.''' Ibn Jurayj said, "`Ata' bin Abee Rabah told me something similar.'' 

وَقَالَ أَبُو صَالِحٍ عَنِ ابْنِ عَبَّاسٍ : مِنْ جَهَالَتِهِ عَمِلَ السُّوءَ  

 Abu Salih said that Ibn `Abbas radiyallahu anhu commented: "It is because of one's ignorance that he commits the error.'' 

وَقَالَ عَلِيُّ بْنُ أَبِي طَلْحَةَ ، عَنِ ابْنِ عَبَّاسٍ - ثُمَّ يَتُوبُونَ مِنْ قَرِيبٍ -قَالَ : مَا بَيْنَهُ وَبَيْنَ أَنْ يَنْظُرَ إِلَى مَلَكِ الْمَوْتِ ، وَقَالَ الضَّحَّاكُ : مَا كَانَ دُونَ الْمَوْتِ فَهُوَ قَرِيبٌ . وَقَالَ قَتَادَةُ وَالسُّدِّيُّ : مَا دَامَ فِي صِحَّتِهِ . وَهُوَ مُرْوِيٌ عَنِ ابْنِ عَبَّاسٍ . وَقَالَ الْحَسَنُ الْبَصْرِيُّ  - ثُمَّ يَتُوبُونَ مِنْ قَرِيبٍ - مَا لَمْ يُغَرْغِرْ . وَقَالَ عِكْرِمَةُ : الدُّنْيَا كُلُّهَا قَرِيبٌ . 

`Ali bin Abi Talhah reported that Ibn `Abbas radiyallahu anhu  said about the Ayah,

-ثُمَّ يَتُوبُونَ مِن قَرِيبٍ-

''and repent soon afterwards'': "Until just before he / she looks at the Angel of death.

 Ad-Dahhak said, "Every thing before death is included in the words , ''soon afterwards''

Qathadah and Suddi commented: ''It means as long as he is in good health'.

Al-Hasan Al-Basri said:  "Just before his last breath leaves his throat.'' `Ikrimah said, "All of this life is  included in the words ''`soon afterwards''.

ذِكْرُ الْأَحَادِيثِ فِي ذَلِكَ 

Now we'll see, in shaa Allah, some Hadiths on this subject. 

قَالَ الْإِمَامُ أَحْمَدُ : حَدَّثَنَا عَلِيُّ بْنُ عَيَّاشٍ وَعِصَامُ بْنُ خَالِدٍ ، قَالَا حَدَّثَنَا ابْنُ ثَوْبَانَ ، عَنْ أَبِيهِ ، عَنْ مَكْحُولٍ ، عَنْ جُبَيْرِ بْنِ نُفَيْرٍ عَنِ ابْنِ عُمَرَ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " إِنَّ اللَّهَ يَقْبَلُ تَوْبَةَ الْعَبْدِ مَا لَمْ يُغَرْغِرْ " . 

    رَوَاهُ التِّرْمِذِيُّ وَابْنُ مَاجَهْ مِنْ حَدِيثِ عَبْدِ الرَّحْمَنِ بْنِ ثَابِتِ بْنِ ثَوْبَانَ ، بِهِ وَقَالَ التِّرْمِذِيُّ : حَسَنٌ غَرِيبٌ . وَوَقَعَ فِي سُنَنِ ابْنِ مَاجَهْ : عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو . وَهُوَ وَهْمٌ ، إِنَّمَا هُوَ عَبْدُ اللَّهِ بْنُ عُمَرَ بْنِ الْخَطَّابِ 

Imam Ahmad recorded that Ibn `Umar said that the Messenger swallallahu a'lyhi wa sallam  said,

«إِنَّ اللهَ يَقْبَلُ تَوْبَةَ الْعَبْدِمَالَمْ يُغَرْغِر»

(Allah accepts the repentance of the servant as long as the Soul does not reach the throat.) This Hadith was also collected by At-Thirmidhi and Ibn Majah, and At-Thirmidhi said, "Hasan Gharib''. By mistake, Ibn Majah mentioned that this Hadith was narrated through `Abdullah bin `Amr. However, what is correct is that `Abdullah bin `Umar bin Al-Khattab was the narrator.

حَدِيثٌ آخَرُ عَنِ ابْنِ عُمَرَ : قَالَ أَبُو بَكْرِ بْنُ مَرْدَوَيْهِ : حَدَّثَنَا مُحَمَّدُ بْنُ مَعْمَرٍ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ الْحَسَنِ الْخُرَاسَانِيُّ ، حَدَّثَنَا يَحْيَى بْنُ عَبْدِ اللَّهِ الْبَابِلُتِّيُّ حَدَّثَنَا أَيُّوبُ بْنُ نَهِيكٍ الْحَلَبِيُّ قَالَ : سَمِعْتُ عَطَاءَ بْنَ أَبِي رَبَاحٍ قَالَ : سَمِعْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ ، سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ : " مَا مِنْ عَبْدٍ مُؤْمِنٍ يَتُوبُ قَبْلَ الْمَوْتِ بِشَهْرٍ إِلَّا قَبِلَ اللَّهُ مِنْهُ ، وَأَدْنَى مِنْ ذَلِكَ ، وَقَبْلَ مَوْتِهِ بِيَوْمٍ وَسَاعَةٍ ، يَعْلَمُ اللَّهُ مِنْهُ التَّوْبَةَ وَالْإِخْلَاصَ إِلَيْهِ إِلَّا قَبِلَ مِنْهُ " . 

Another report from Ibnu Umar radiyallahu anhu: Rasoolullahi swallallahu a'lyhi wa sallam said:'If a slave, who is a  believer, in Allah repents just before one month of his death his repentance will be accepted;and it will not be kept unaccepted even if it is just before a day or a saa'athu/hour of his death. And Allah is aware of the ikhlasw/sincerity and intention of the slave.

حَدِيثٌ آخَرُ : قَالَ أَبُو دَاوُدَ الطَّيَالِسِيُّ : حَدَّثَنَا شُعْبَةُ ، أَخْبَرَنَا إِبْرَاهِيمُ بْنُ مَيْمُونٍ ، أَخْبَرَنِي رَجُلٌ مَنْ مِلْحَانَ يُقَالُ لَهُ : أَيُّوبُ - قَالَ : سَمِعْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ يَقُولُ : مَنْ تَابَ قَبْلَ مَوْتِهِ بِعَامٍ تِيبَ عَلَيْهِ ، وَمَنْ تَابَ قَبْلَ مَوْتِهِ بِشَهْرٍ تِيبَ عَلَيْهِ ، وَمَنْ تَابَ قَبْلَ مَوْتِهِ بِجُمُعَةٍ تِيبَ عَلَيْهِ ، وَمَنْ تَابَ قَبْلَ مَوْتِهِ بِيَوْمٍ تِيبَ عَلَيْهِ ، وَمَنْ تَابَ قَبْلَ مَوْتِهِ بِسَاعَةٍ تِيبَ عَلَيْهِ . فَقُلْتُ لَهُ : إِنَّمَا قَالَ اللَّهُ : -إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِنْ قَرِيبٍ - فَقَالَ : إِنَّمَا أُحَدِّثُكَ مَا سَمِعْتُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ 

وَهَكَذَا رَوَاهُ أَبُو دَاوُدَ الطَّيَالِسِيُّ ، وَأَبُو عُمَرَ الْحَوْضِيُّ ، وَأَبُو عَامِرٍ الْعَقَدِيُّ ، عَنْ شُعْبَةَ . 

Aboo Dwood Ath-thayaleesi records a report from Ayyob where Ayyoob says:I heard Abdullahi bnu Umar saying: 'If a person repents just before a year of his death, his repentance will be accepted;and if a person repents just before a month of his death ,his repentance will be accepted;and if a person repents just before the last Jumu'a in his life ,his repentance will be accepted;and if a person repents just before a day of his death ,his repentance will be accepted;and if a person repents just before a saa'athu/an hour of his death ,his repentance will be accepted.Hearing this I(Ayyoob) asked to Abdullahi bnu Umar:(How can this be?) Didn't  Allah say, 

إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِنْ قَرِيبٍ

''Allah accepts  the Thoubah/repentance of those who do evil in ignorance and foolishness and repent soon afterwards''?

Then Abdullahi bnu Umar replied:''I have informed you what I had heard from Rasoolullahi swallallahu a'lyhi wa sallam''

This incident was also reported by Aboo Umar Al Houdi and Aboo Amir A l Aqadi.

حَدِيثٌ آخَرُ : قَالَ الْإِمَامُ أَحْمَدُ : حَدَّثَنَا حُسَيْنُ بْنُ مُحَمَّدٍ ، حَدَّثَنَا مُحَمَّدُ بْنُ مُطَرِّفٍ ، عَنْ زَيْدِ بْنِ أَسْلَمَ ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْبَيْلَمَانِيِّ قَالَ : اجْتَمَعَ أَرْبَعَةٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ أَحَدُهُمْ : سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ : " إِنَّ اللَّهَ يَقْبَلُ تَوْبَةَ الْعَبْدِ قَبْلَ أَنْ يَمُوتَ بِيَوْمٍ " . فَقَالَ الْآخَرُ : أَنْتَ سَمِعْتَ هَذَا مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ قَالَ : نَعَمْ . قَالَ : وَأَنَا سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ : " إِنَّ اللَّهَ يَقْبَلُ تَوْبَةَ الْعَبْدِ قَبْلَ أَنْ يَمُوتَ بِنِصْفِ يَوْمٍ " فَقَالَ الثَّالِثُ : أَنْتَ سَمِعْتَ هَذَا مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ قَالَ : نَعَمْ . قَالَ : وَأَنَا سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ : " إِنَّ اللَّهَ يَقْبَلُ تَوْبَةَ الْعَبْدِ قَبْلَ أَنْ يَمُوتَ بِضَحْوٍ " . قَالَ الرَّابِعُ : أَنْتَ سَمِعْتَ هَذَا مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ قَالَ : نَعَمْ . قَالَ وَأَنَا سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ : " إِنَّ اللَّهَ  تَعَالَى  يَقْبَلُ تَوْبَةَ الْعَبْدِ مَا لَمْ يُغَرْغِرْ بِنَفَسِهِ " . وَقَدْ رَوَاهُ سَعِيدُ بْنُ مَنْصُورٍ عَنِ الدَّرَاوَرْدِيِّ ، عَنْ زَيْدِ بْنِ أَسْلَمَ ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْبَيْلَمَانِيِّ فَذَكَرَ قَرِيبًا مِنْهُ . 

Imam Ahmad rahmathullahi a'lyhi records one Hadith from Abdu Rahman Bnu al Bailamani,He said:Once there gathered four Sahabas/Comrades of Rasoolullahi swallallahu a'lyhi wa sallam.Then one of them said : 'I've heard Rasoolullahi swallallahu a'lyhi wa sallam saying, ''Certainly Allah will accept the repentance of His slave even if it is just  one day before his death.Then another Sahabi asked him :Did you hear this from Rasoolullahi swallallahu a'lyhi wa sallam ? He replied in the affirmative.Then he said : 'And  I've heard Rasoolullahi swallallahu a'lyhi wa sallam saying, ''Certainly Allah will accept the repentance of His slave even if it is just half a day before his death.Then the third Sahabi asked him :Did you hear this from Rasoolullahi swallallahu a'lyhi wa sallam ? He replied in the affirmative.Then he said : 'And I've heard Rasoolullahi swallallahu a'lyhi wa sallam saying, ''Certainly Allah will accept the repentance of His slave even if it is just  a little bit before his death.Then the fourth Sahabi asked him :Did you hear this from Rasoolullahi swallallahu a'lyhi wa sallam ? He replied in the affirmative.Then he said : 'And I've heard Rasoolullahi swallallahu a'lyhi wa sallam saying, ''Certainly Allah will accept the repentance of His slave just before his 'gargarah/just before his the Rouh/Soul reaches his throat.

حَدِيثٌ آخَرُ : قَالَ أَبُو بَكْرِ بْنُ مَرْدَوَيْهِ : حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ بْنِ زَيْدٍ ، حَدَّثَنَا عِمْرَانُ بْنُ عَبْدِ الرَّحِيمِ ، حَدَّثَنَا عُثْمَانُ بْنُ الْهَيْثَمِ ، حَدَّثَنَا عَوْفٌ ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ ، عَنْ أَبِي هُرَيْرَةَ قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنَّ اللَّهَ يَقْبَلُ تَوْبَةَ عَبْدِهِ مَا لَمْ يُغَرْغِرْ " . 

Another Hadith from Aboo Huraira radiyallahu anhu-He reports, Rasoolullahi swallallahu a'lyhi wa sallam says:''Certainly Allah will accept the repentance of His slave just before his 'gargarah/just before his the Rouh/Soul reaches his throat.

أَحَادِيثُ فِي ذَلِكَ مُرْسَلَةٌ  

قَالَ ابْنُ جَرِيرٍ : حَدَّثَنَا ابْنُ بَشَّارٍ ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ ، عَنْ عَوْفٍ ، عَنِ الْحَسَنِ قَالَ : 

بَلَغَنِي أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " إِنَّ اللَّهَ يَقْبَلُ تَوْبَةَ الْعَبْدِ مَا لَمْ يُغَرْغِرْ " هَذَا مُرْسَلٌ حَسَنٌ . عَنِ الْحَسَنِ الْبَصْرِيِّ ، رَحِمَهُ اللَّهُ . 

آخَرُ : قَالَ ابْنُ جَرِيرٍ أَيْضًا ، رَحِمَهُ اللَّهُ : حَدَّثَنَا ابْنُ بَشَّارٍ ، حَدَّثَنَا مُعَاذُ بْنُ هِشَامٍ ، حَدَّثَنِي أَبِي ، عَنْ قَتَادَةَ ، عَنِ الْعَلَاءِ بْنِ زِيَادٍ ، عَنْ أَبِي أَيُّوبَ بُشَيْرِ بْنِ كَعْبٍ; أَنَّ نَبِيَّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " إِنَّ اللَّهَ يَقْبَلُ تَوْبَةَ الْعَبْدِ مَا لَمْ يُغَرْغِرْ " . 

وَحَدَّثَنَا ابْنُ بَشَّارٍ ، حَدَّثَنَا عَبْدُ الْأَعْلَى ، عَنْ سَعِيدٍ ، عَنْ قَتَادَةَ ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ ، فَذَكَرَ مِثْلَهُ . 

Similar reports are there from various reporters.

أَثَرٌ آخَرُ : قَالَ ابْنُ جَرِيرٍ : حَدَّثَنَا ابْنُ بَشَّارٍ ، حَدَّثَنَا أَبُو دَاوُدَ ، حَدَّثَنَا عِمْرَانُ ، عَنْ قَتَادَةَ قَالَ : كُنَّا عِنْدَ  أَنَسِ بْنِ مَالِكٍ وَثَمَّ أَبُو قِلَابَةَ ، فَحَدَّثَ أَبُو قِلَابَةَ فَقَالَ : إِنَّ اللَّهَ تَعَالَى لَمَّا لَعَنَ إِبْلِيسَ سَأَلَهُ النَّظِرَةَ فَقَالَ : وَعِزَّتِكَ وَجَلَالِكَ لَا أَخْرُجُ مِنْ قَلْبِ ابْنِ آدَمَ مَا دَامَ فِيهِ الرُّوحُ . فَقَالَ اللَّهُ : وَعِزَّتِي لَا أَمْنَعُهُ التَّوْبَةَ مَا دَامَ فِيهِ الرُّوحُ  

Now we see an 'asa'r' from Aboo Qilaba on the subject.He says:When Allah cursed Iblees/Satan ,He asked him what he thinks.Then Iblees relied,'By Your Izzathu and Jalalathu,I'll not leavethe heart of the son of Man as long as there is rouhu/Soul in it.Then Allah replied: 'By My Izzathu,I'll not prevent the Man his repentance/thoubah as long as  there is rouhu/spirit in him.

وَقَدْ وَرَدَ هَذَا فِي حَدِيثٍ مَرْفُوعٍ ، رَوَاهُ الْإِمَامُ أَحْمَدُ فِي مَسْنَدِهِ مِنْ طَرِيقِ عَمْرِو بْنِ أَبِي عَمْرٍو وَأَبِي الْهَيْثَمِ الْعُتْوَارِيِّ كِلَاهُمَا عَنْ أَبِي سَعِيدٍ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " قَالَ إِبْلِيسُ : وَعِزَّتِكَ لَا أَزَالُ أُغْوِيهِمْ مَا دَامَتْ أَرْوَاحُهُمْ فِي أَجْسَادِهِمْ . فَقَالَ اللَّهُ عَزَّ وَجَلَّ : وَعِزَّتِي وَجَلَالِي ، لَا أَزَالُ أَغْفِرُ لَهُمْ مَا اسْتَغْفَرُونِي " . 

Imam Ahmad rahmathullahi a'lyhi  also has recorded a similar narration Aboo Sa-eedu from the Prophet swallallahu a'lyhi wa sallam.There Allah's reply is quoted as follows, 'I'll continue to forgive Man as long as he seeks forgiveness/isthigfaar from Me'.

فَقَدْ دَلَّتْ هَذِهِ الْأَحَادِيثُ عَلَى أَنَّ مَنْ تَابَ إِلَى اللَّهِ عَزَّ وَجَلَّ وَهُوَ يَرْجُو الْحَيَاةَ ، فَإِنَّ تَوْبَتَهُ مَقْبُولَةٌ [ مِنْهُ ] ; وَلِهَذَا قَالَ تَعَالَى  - فَأُولَئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا 

From all the Hadiths above it is evident that , when there is a ray of hope for the Man in his Life , then his repentance will be accepted.That is why  Allah said,

فَأُوْلَـئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ وَكَانَ اللَّهُ عَلِيماً حَكِيماً

-It is they to whom Allah will forgive and Allah is Ever All-Knower, All-Wise.

 فَأَمَّا مَتَى وَقَعَ الْإِيَاسُ مِنَ الْحَيَاةِ ، وَعَايَنَ الْمَلَكَ ، وَحَشْرَجَتِ الرُّوحُ فِي الْحَلْقِ ، وَضَاقَ بِهَا الصَّدْرُ ، وَبَلَغَتِ الْحُلْقُومَ ، وَغَرْغَرَتِ النَّفْسُ صَاعِدَةً فِي الْغَلَاصِمِ - فَلَا تَوْبَةَ مُتَقَبَّلَةٌ حِينَئِذٍ ، وَلَاتَ حِينَ مَنَاصٍ

Surely, when hope in continued living diminishes, the angel of death comes forth and the soul reaches the throat,  the chest narrows, and  he arrives at the state where it is being gradually pulled out, then there no Repentance/thoubah will beaccepted and there will be  no way out of that certain end. 

 وَلِهَذَا قَالَ تَعَالَى - وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الْآنَ 

Hence Allah's statements,

وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَـتِ حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّى تُبْتُ الاٌّنَ

''And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: "Now I repent,'

 وَهَذَا كَمَا قَالَ تَعَالَى - فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ وَكَفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ -فَلَمْ يَكُ يَنْفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا  الْآيَتَيْنِ ، [ غَافِرٍ : 84 ، 85 ]

Also Allah says in Surah Al Gafir, verses 84 & 85

فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ وَكَفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ

And when they saw Our punishment, they said," We believe in Allah alone and disbelieve in that which we used to associate with Him." 

 فَلَمْ يَكُ يَنفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا ۖ سُنَّتَ اللَّهِ الَّتِي قَدْ خَلَتْ فِي عِبَادِهِ ۖ وَخَسِرَ هُنَالِكَ الْكَافِرُونَ 

But never did their faith benefit them once they saw Our punishment. [It is] the established way of Allah which has preceded among His servants. And the disbelievers thereupon lost [all].

 وَكَمَا حَكَمَ تَعَالَى بِعَدَمِ تَوْبَةِ أَهْلِ الْأَرْضِ إِذَا عَايَنُوا الشَّمْسَ طَالِعَةً مِنْ مَغْرِبِهَا كَمَا قَالَ  تَعَالَى -يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا - الْآيَةَ - الْأَنْعَامِ : 158 

Allah has ruled that He will accept Thoubah/repentance of his slaves until the Sun rises from the west.Please verse 158 of Surah Al An'am

هَلْ يَنظُرُونَ إِلاَّ أَن تَأْتِيهُمُ الْمَلآئِكَةُ أَوْ يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آيَاتِ رَبِّكَ يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لاَ يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِن قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا 

خَيْرًا قُلِ انتَظِرُواْ إِنَّا مُنتَظِرُونَ

Do they [then] wait for anything except that the angels should come to them or your Lord should come or that there come some of the signs of your Lord? The Day that some of the signs of your Lord will come no soul will benefit from its faith as long as it had not believed before or had earned through its faith some good. Say, "Wait. Indeed, we [also] are waiting."

وَقَوْلُهُ- وَلَا الَّذِينَ يَمُوتُونَ وَهُمْ

 كُفَّارٌ - الْآيَةَ - يَعْنِي - أَنَّ الْكَافِرَ إِذَا مَاتَ عَلَى كُفْرِهِ وَشِرْكِهِ لَا يَنْفَعُهُ نَدَمُهُ وَلَا تَوْبَتُهُ ، وَلَا يُقْبَلُ مِنْهُ فَدِيَةٌ وَلَوْ بِمَلْءِ الْأَرْضِ [ ذَهَبًا ] Allah said,

وَلاَ الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ

''nor of those who die while they are disbelievers''. Consequently, when the disbeliever dies while still a disbeliever and polytheist, his sorrow and repentance shall not avail him. If he were to ransom himself, even with the earth's fill of gold, it will not be accepted from him.

قَالَ ابْنُ عَبَّاسٍ ، وَأَبُو الْعَالِيَةِ ، وَالرَّبِيعُ بْنُ أَنَسٍ : ( وَلَا الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ ) قَالُوا : نَزَلَتْ فِي أَهْلِ الشِّرْكِ . 

 Ibn `Abbas, Abu Al-`Aliyah and Ar-Rabi` bin Anas said that the Ayah:

وَلاَ الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ

''nor of those who die while they are disbelievers'', it was revealed about the people of Shirk. 

وَقَالَ الْإِمَامُ أَحْمَدُ : حَدَّثَنَا سُلَيْمَانُ بْنُ دَاوُدَ ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ ثَابِتِ بْنِ ثَوْبَانَ ، قَالَ : حَدَّثَنِي أَبِي ، عَنْ مَكْحُولٍ : أَنَّ عُمَرَ بْنَ نُعَيْمٍ حَدَّثَهُ عَنْ أُسَامَةَ بْنِ سَلْمَانَ : أَنَّ أَبَا ذَرٍّ حَدَّثَهُمْ : أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " إِنَّ اللَّهَ يَقْبَلُ تَوْبَةَ عَبْدِهِ - أَوْ يَغْفِرُ لِعَبْدِهِ - مَا لَمْ يَقَعِ الْحِجَابُ " . قِيلَ : وَمَا وُقُوعُ الْحِجَابِ ؟ قَالَ : " أَنْ تَخْرُجَ النَّفْسُ وَهِيَ مُشْرِكَةٌ "

 Imam Ahmad recorded that Usamah bin Salman said that Abu Dharr said that the Messenger of Allah swallallahu a'lyhi wa sallam  said,

«إِنَّ اللهَ يَقْبَلُ تَوْبَةَ عَبْدِهِ أَوْ يَغْفِرُ لِعَبْدِهِ مَالَمْ يَقَعِ الْحِجَاب»

''Allah accepts the repentance of His servant, or forgives His servant, as long as the veil does not drop.) They asked, "And what does the drop of the veil mean '' He said,

«أَنْ تَخْرُجَ النَّفْسُ وَهِيَ مُشْرِكَة»

-When the soul is removed while one is a polythiest''.

 ; وَلِهَذَا قَالَ تَعَالَى - أُولَئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا - أَيْ : مُوجِعًا شَدِيدًا مُقِيمًا . 

 And that is why Allah then said,

أُوْلَـئِكَ أَعْتَدْنَا لَهُمْ عَذَاباً أَلِيماً

(For them We have prepared a painful torment), torment that is severe, eternal and enormous.

Jannah is assured if you KEEP YOUR TONGUE AND SEX FROM HARAM -Sahih al-Bukhari 6474 with Fath'hul Bari English صحيح البخاري مع فتح الباري كتاب الرقاق

السلام عليكم ورحمة الله وبركاته
Dear brothers and sisters,The two organs which often create problems for a man or a woman are his or her tongue and sexual 
organs.Our Prophet Muhammad swallallahu a'lyhi wa sallam 
assures us Jannah/Paradise in 
the Hereafter if we are able to protect these two boneless organs from sins.

Sahih al-Bukhari 6474
with Fath'hul Bari English
صحيح البخاري مع فتح الباري
كتاب الرقاق
To make the Heart Tender (Ar-Riqaq)
باب حِفْظِ اللِّسَانِ
Chapter: To protect one's tongue

وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلْيَقُلْ
 خَيْرًا، أَوْ لِيَصْمُتْ». وَقَوْلِهِ تَعَالَى: {مَا يَلْفِظُ
 مِنْ قَوْلٍ إِلاَّ لَدَيْهِ
رَقِيبٌ عَتِيدٌ

Here Imam Bukhari starts this Babu with a
 segment of an important Hadith and a verse from Surah Qaf – verse18.
The full Hadith and the concerned verse is given below

عن أبي هريرة رضي الله عنه أن رسول الله 
صلى الله عليه
وسلم قال: من كان يؤمن بالله
 واليوم الآخر فليقل خيراً أو ليصمت، ومن كان يؤمن
 بالله 
واليوم الآخر فليكرم جاره، ومن كان 
  يؤمن بالله واليوم الآخر فليكرم ضيفه
Aboo Huraira radiyallahu anhu
 narrates:Rasoolullahi swallallahu a'lyhi
 wa sallam said:Whoever believes
 in Allah and the Last Day should
 say what is good or should keep
silent;and whoever believes
 in Allah and the Last Day should
 respect his 
neighbour and whoever believes  
 in Allah and the Last Day should
 respect his guest.

Now we'll see verse 18 of Surah Qaf,

مَا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ
Man does not utter any word except that with him is Raqeebu
 and A'theedu prepared to record.

Now we'll see the Hadith 
6474

حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ الْمُقَدَّمِيُّ، حَدَّثَنَا عُمَرُ بْنُ عَلِيٍّ، سَمِعَ أَبَا حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ،
 عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ ‏ 
مَنْ يَضْمَنْ لِي مَا بَيْنَ لَحْيَيْهِ وَمَا بَيْنَ رِجْلَيْهِ
أَضْمَنْ لَهُ الْجَنَّةَ
Narrated Sahl bin Sa`d radiyallahu anhu:
Allah's Messenger swallallahu alyhi wa sallam said: "Whoever
 can guarantee (the chastity of) what is
 between his two jaw-bones and what is between his two legs (i.e. his tongue and his private parts), I
 guarantee Paradise for him

Now we'll see the explanation of this Hadith as given in Fath'hul Bari with its Arabic text and gist in 
English

 قَوْلُهُ بَابُ حِفْظِ اللِّسَانِ- أَيْ عَنِ النُّطْقِ بِمَا لَا يَسُوغُ شَرْعًا 
مِمَّا لَا حَاجَةَ لِلْمُتَكَلِّمِ بِهِ . وَقَدْ
 أَخْرَجَ أَبُو الشَّيْخِ فِي " كِتَابِ الثَّوَابِ " 
وَالْبَيْهَقِيُّ فِي " الشُّعَبِ " مِنْ حَدِيثِ أَبِي جُحَيْفَةَ
 رَفَعَهُ أَحَبُّ الْأَعْمَالِ إِلَى اللَّهِ حِفْظُ اللِّسَانِ
Here, hifdu' llisan/keeping the tongue' means keeping it away from unwanted talks.In one Hadith of Aboo Juhaifa recorded by Baihaqi and Abu Shykh we see,The action which is the most loved by Allah is keeping the tongue away from unwanted talks.
قَوْلُهُ وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ إِلَخْ وَقَعَ عِنْدَ أَبِي ذَرٍّ " وَقَوْلُ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ إِلَخْ " وَقَدْ أَوْرَدَهُ مَوْصُولًا فِي الْبَابِ بِلَفْظِهِ
وَقَوْلُهُ وَقَوْلُ اللَّهِ - تَعَالَى - مَا يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ كَذَا لِأَبِي ذَرٍّ وَلِلْأَكْثَرِ " وَقَوْلُهُ مَا يَلْفِظُ إِلَخْ "وَلِابْنِ بَطَّالٍ " وَقَدْ أَنْزَلَ اللَّهُ - تَعَالَى - مَا يَلْفِظُ الْآيَةَ " وَقَدْ تَقَدَّمَ مَا يَتَعَلَّقُ بِتَفْسِيرِهَا فِي تَفْسِيرِ سُورَةِ ق
...................................................
وَقَالَ ابْنُ بَطَّالٍ جَاءَ عَنِ الْحَسَنِ أَنَّهُمَا يَكْتُبَانِ كُلَّ شَيْءٍ وَعَنْ عِكْرِمَةَ يَكْتُبَانِ الْخَيْرَ وَالشَّرَّ فَقَطْ وَيُقَوِّي الْأَوَّلَ تَفْسِيرُ أَبِي صَالِحٍ فِي قَوْلِهِ - تَعَالَى - يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ قَالَ تَكْتُبُ الْمَلَائِكَةُ كُلَّ مَا يَتَلَفَّظُ بِهِ الْإِنْسَانُ ثُمَّ يُثْبِتُ اللَّهُ مِنْ ذَلِكَ مَا لَهُ وَمَا عَلَيْهِ وَيَمْحُو مَا عَدَا ذَلِكَ قُلْتُ هَذَا لَوْ ثَبَتَ كَانَ نَصًّا فِي ذَلِكَ وَلَكِنَّهُ مِنْ رِوَايَةِ الْكَلْبِيِّ وَهُوَ ضَعِيفٌ جِدًّا
Ibnu Bathal quotes from Hasan:The two angels-Raqeebu & A'theedu record everything.Also he records from I'krima:They record virtues and vices only.But the former view-the view of Hasan- is more powerful as it is in consonance with the Thafseer of Aboo Swalih for the words of Allah, 
يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ
'Allah deletes what He intends and he fixes.....', in Surah Ar-Ra'adu; in whose thafsir Aboo Swalih says that angels record what all things that men  utter and then Allah fixes what is for and against the doer of the actions; and He deletes what remains. I -Ibnu Hajar-say:If this one is confirmed , then it would have been a strong proof; but it is from the report of Kalbi and is very weak.
وَالرَّقِيبُ هُوَ الْحَافِظُ وَالْعَتِيدُ هُوَ الْحَاضِرُ وَوَرَدَ فِي فَضْلِ الصَّمْتِ عِدَّةُ أَحَادِيثَ مِنْهَا حَدِيثُ سُفْيَانَ بْنِ عَبْدِ اللَّهِ الثَّقَفِيِّ قُلْتُ يَا رَسُولَ اللَّهِ مَا أَخْوَفُ مَا تَخَافُ عَلَيَّ ؟ قَالَ هَذَا وَأَخَذَ بِلِسَانِهِ أَخْرَجَهُ
التِّرْمِذِيُّ وَقَالَ حَسَنٌ صَحِيحٌ

Raqeeb means hafidu/one who keeps/watches/observes and A'theedu means one who is present.There are many Hadiths regarding the superiority of keeping 'silence'.In one Hadith Sufyanu bnu Abdillah As-Saqafi says:Once I asked Allah's Messenger-'' Oh , Rasoolullah....''What is the most fearful thing which you fear from me?Then Rasoolullahi swallallahu a'lyhi wa sallam took his tongue out and said , ''It is this one''.Imam Thirmudhi has recorded this Hadith and graded it as Hasan Sahih.
وَتَقَدَّمَ فِي الْإِيمَانِ حَدِيثُ الْمُسْلِمِ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ وَلِأَحْمَدَ وَصَحَّحَهُ ابْنُ حِبَّانَ مِنْ حَدِيثِ الْبَرَاءِ وَكُفَّ لِسَانَكَ إِلَّا مِنْ خَيْرٍ
We have already come across the following Hadith in Kithab ul Eeman;
الْمُسْلِمِ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ
'A Muslim is a person from whose hands and tongue other Muslims are saved.(Note :Injustice and ,attacks without valid reasons,on Non-Muslims too is prohibited as it is evident from various verses of Quran and Sunnah.But here Muslims are particularly mentioned).In another Hadith we see, 
وَكُفَّ لِسَانَكَ إِلَّا مِنْ خَيْرٍ
'And you Hold your tongue except for good ends. 
وَعَنْ عُقْبَةَ بْنِ عَامِرٍ قُلْتُ يَا رَسُولَ اللَّهِ مَا النَّجَاةُ ؟ قَالَ أَمْسِكْ عَلَيْكَ لِسَانَكَ الْحَدِيثُ أَخْرَجَهُ التِّرْمِذِيُّ وَحَسَّنَهُ وَفِي حَدِيثِ مُعَاذٍ مَرْفُوعًا أَلَا أُخْبِرُكَ بِمَلَاكِ الْأَمْرِ كُلِّهِ كُفَّ هَذَا وَأَشَارَ إِلَى لِسَانِهِ قُلْتُ يَا رَسُولَ اللَّهِ وَإِنَّا لَمُؤَاخَذُونَ بِمَا نَتَكَلَّمُ بِهِ ؟ قَالَ وَهَلْ يَكُبُّ النَّاسَ فِي النَّارِ عَلَى وُجُوهِهِمْ إِلَّا حَصَائِدُ أَلْسِنَتِهِمْ أَخْرَجَهُ أَحْمَدُ وَالتِّرْمِذِيُّ وَصَحَّحَهُ وَالنَّسَائِيُّ وَابْنُ مَاجَهْ كُلُّهُمْ مِنْ طَرِيقِ أَبِي وَائِلٍ عَنْ مُعَاذٍ مُطَوَّلًا وَأَخْرَجَهُ أَحْمَدُ أَيْضًا مِنْ وَجْهٍ آخَرَ عَنْ مُعَاذٍ وَزَادَ الطَّبَرَانِيُّ فِي رِوَايَةٍ مُخْتَصَرَةٍ ثُمَّ إِنَّكَ لَنْ تَزَالَ سَالِمًا مَا سَكَتَّ فَإِذَا تَكَلَّمْتَ كُتِبَ عَلَيْكَ أَوْ لَكَ
 Uqbathu bnu Amir reports, Once I asked the Messenger of Allah swallallahu a'lyhi wa sallam:Oh Rasoolullah,What is Victory?Then the Prophet replied:Hold your tongue.Imam Thirmudhi recorded this Hadith and declared it as Hasan. In one Hadith we see when the Prophet swallallahu a'lyhi wa sallam  asks, 
أَلَا أُخْبِرُكَ بِمَلَاكِ الْأَمْرِ كُلِّهِ
'What is the thing which is the 'Malaku' of all'; then the Prophet himself explains pointing his tongue, 'Hold this one'.Then Mu'aadu radiyallahu anhu asks him:''Are we expected to hold the organ which we use for talking?'' Then the Prophet swallallahu a'lyhi wa sallam replied,:What is the thing which makes the people fall in the Hell Fire ? It is nothing but what they reap which they sowed with their tongues.Imam Ahmad, Thirmudhi, Nasa'i , Ibnu Majah etc.(rahmathullahi alyhim) have reported this Hadith.In the report of Imam Thabrani we see the following addition too- '' You will be successful as long as you keep  silence; and if you speak it will be recorded either for you or against you.
وَفِي حَدِيثِ أَبِي ذَرٍّ مَرْفُوعًا عَلَيْكَ بِطُولِ الصَّمْتِ فَإِنَّهُ مَطْرَدَةٌ لِلشَّيْطَانِ أَخْرَجَهُ أَحْمَدُ وَالطَّبَرَانِيُّ وَابْنُ حِبَّانَ وَالْحَاكِمُ وَصَحَّحَاهُ وَعَنْ ابْنِ عُمَرَ رَفَعَهُ مَنْ صَمَتَ نَجَا أَخْرَجَهُ التِّرْمِذِيُّ وَرُوَاتُهُ ثِقَاتٌ وَعَنْ أَبِي هُرَيْرَةَ رَفَعَهُ مِنْ حُسْنِ إِسْلَامِ الْمَرْءِ تَرْكُهُ مَا لَا يَعْنِيهِ أَخْرَجَهُ التِّرْمِذِيُّ وَحَسَّنَهُ
There are Hadiths on this subject from Aboo Dar,Ibnu Umar etc.which are recorded in various Hadith kithabs.In the Hadith of Aboo Huraira radiyallahu anhu recorded by Thirmudhi we see, 
مِنْ حُسْنِ إِسْلَامِ الْمَرْءِ تَرْكُهُ مَا لَا يَعْنِيهِ
''It is the prrfectness /beauty of the Islam of a human being to avoid what is not needed by him'. Imam Thimudhi has graded this Hadith as Hasan.
وَذَكَرَ الْمُصَنِّفُ فِي الْبَابِ أَرْبَعَةَ أَحَادِيثَ
الْأَوَّلُ قَوْلُهُ ( حَدَّثَنِي ) كَذَا لِأَبِي ذَرٍّ وَلِلْبَاقِينَ " حَدَّثَنَا " وَكَذَا لِلْجَمِيعِ فِي هَذَا السَّنَدِ بِعَيْنِهِ فِي الْمُحَارِبِينَ وَعُمَرُ بْنُ عَلِيٍّ الْمُقَدَّمِيُّ بِفَتْحِ الْقَافِ وَتَشْدِيدِ الدَّالِ هُوَ عَمُّ مُحَمَّدِ بْنِ أَبِي بَكْرٍ الرَّاوِي عَنْهُ وَقَدْ تَقَدَّمَ أَنَّ عُمَرَ
مُدَلِّسٌ لَكِنَّهُ صَرَّحَ هُنَا بِالسَّمَاعِ
قَوْلُهُ عَنْ سَهْلِ بْنِ سَعْدٍ هُوَ السَّاعِدِيُّ
Here , in this Babu, Imam Bukhari gives records four Hadiths in this Babu out of which we're discussing the first one.Here the discussion above is regarding the chain of narrators.
قَوْلُهُ مَنْ يَضْمَنْ بِفَتْحِ أَوَّلِهِ وَسُكُونِ الضَّادِ الْمُعْجَمَةِ وَالْجَزْمِ مِنَ الضَّمَانِ بِمَعْنَى الْوَفَاءِ بِتَرْكِ الْمَعْصِيَةِ فَأَطْلَقَ الضَّمَانَ وَأَرَادَ لَازِمَهُ وَهُوَ أَدَاءُ الْحَقِّ الَّذِي عَلَيْهِ فَالْمَعْنَى مَنْ أَدَّى الْحَقَّ الَّذِي عَلَى لِسَانِهِ مِنَ النُّطْقِ بِمَا يَجِبُ عَلَيْهِ أَوِ الصَّمْتِ عَمَّا لَا يَعْنِيهِ وَأَدَّى الْحَقَّ الَّذِي عَلَى فَرْجِهِ مِنْ وَضْعِهِ فِي الْحَلَالِ وَكَفِّهِ عَنِ الْحَرَامِ
Here in the Hadith the words ,
مَنْ يَضْمَنْ
used in the case of tongue and private parts denotes that, one should observe the duties towards one's tongue by speaking what is needed only and by keeping silence when the talks are not necessary.Also one should observe the duties towards one's Farju/private part by putting it/using it  in permitted ways(in one's halal life partner) and by avoiding placing it in prohibitted ways. 
وَسَيَأْتِي فِي الْمُحَارِبِينَ عَنْ خَلِيفَةَ بْنِ خَيَّاطٍ عَنْ عُمَرَ بْنِ عَلِيٍّ بِلَفْظِ " مَنْ تَوَكَّلَ " وَأَخْرَجَهُ التِّرْمِذِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْأَعْلَى عَنْ عُمَرَ بْنِ عَلِيٍّ بِلَفْظِ " مَنْ تَكَفَّلَ " وَأَخْرَجَهُ الْإِسْمَاعِيلِيُّ عَنِ الْحَسَنِ بْنِ سُفْيَانَ قَالَ " حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ الْمُقَدَّمِيُّ وَعُمَرُ بْنُ عَلِيٍّ هُوَ الْفَلَّاسُ وَغَيْرُهُمَا قَالُوا حَدَّثَنَا عُمَرُ بْنُ عَلِيٍّ " بِلَفْظِ " مَنْ حَفِظَ " عِنْدَ أَحْمَدَ وَأَبِي يَعْلَى مِنْ حَدِيثِ أَبِي مُوسَى بِسَنَدٍ حَسَنٍ وَعِنْدَ الطَّبَرَانِيِّ مِنْ حَدِيثِ أَبِي رَافِعٍ بِسَنَدٍ جَيِّدٍ لَكِنْ قَالَ " فَقْمَيْهِ " بَدَلَ " لَحْيَيْهِ " وَهُوَ بِمَعْنَاهُ وَالْفَقْمِ بِفَتْحِ الْفَاءِ وَسُكُونِ الْقَافِ
We see above different but synonymous words used in different reports of similar Hadiths.
قَوْلُهُ ( لَحْيَيْهِ ) بِفَتْحِ اللَّامِ وَسُكُونِ الْمُهْمَلَةِ وَالتَّثْنِيَةِ هُمَا الْعَظْمَاتُ فِي جَانِبَيِ الْفَمِ وَالْمُرَادُ بِمَا بَيْنَهُمَا اللِّسَانُ وَمَا يَتَأَتَّى بِهِ النُّطْقُ وَبِمَا بَيْنَ الرِّجْلَيْنِ الْفَرْجُ وَقَالَ الدَّاوُدِيُّ الْمُرَادُ بِمَا بَيْنَ اللَّحْيَيْنِ الْفَمُ قَالَ فَيَتَنَاوَلُ الْأَقْوَالَ وَالْأَكْلَ وَالشُّرْبَ وَسَائِرَ مَا يَتَأَتَّى بِالْفَمِ مِنَ الْفِعْلِ ، قَالَ وَمَنْ تَحَفَّظْ مِنْ ذَلِكَ أَمِنَ مِنَ الشَّرِّ كُلِّهِ لِأَنَّهُ لَمْ يَبْقَ إِلَّا السَّمْعُ وَالْبَصَرُ كَذَا قَالَ وَخَفِيَ عَلَيْهِ أَنَّهُ بَقِيَ الْبَطْشُ بِالْيَدَيْنِ وَإِنَّمَا مَحْمَلُ الْحَدِيثِ عَلَى أَنَّ النُّطْقَ بِاللِّسَانِ أَصْلٌ فِي حُصُولِ كُلِّ مَطْلُوبٍ فَإِذَا لَمْ يَنْطِقْ بِهِ إِلَّا فِي خَيْرٍ سَلِمَ
In the Hadith, the word,
لَحْيَيْهِ
'Lahyaihi' means the bones on either side of the mouth opening.The organ in between those bones means the tongue,i.e the talks caused by the tongue. Now the organ in between two thighs is the Farju/private part(Note:Farju is generally used to denote penis and vagina though it is specially used to denote vagina.D'akar is the word specially used to denote penis).Dawoodi says:That which is in between the two jaw bones means the   mouth .Then holding the mouth means all actions performed by the mouth including eating, drinking and speaking prohibited things Dawoodi continues:'Whoever is able to free from the sins of tongue , then for him there remains only sins related with hearing and sight and the sins of arms including catching prohibited things.The Hadith implies  that most of the  evils start with the tongue and if anyone is talking nothing other than good, then he will be saved. 
وَقَالَ ابْنُ بَطَّالٍ : دَلَّ الْحَدِيثُ عَلَى أَنَّ أَعْظَمَ الْبَلَاءِ عَلَى الْمَرْءِ فِي الدُّنْيَا لِسَانُهُ وَفَرْجُهُ فَمَنْ وُقِيَ شَرَّهُمَا وُقِيَ أَعْظَمَ الشَّرِّ
Ibnu Bathal says:In this world most of the trials faced by human beiings are because of his tongue and Farju/private part/sex;and from the Hadith it is evident that,if anyone is free from the vices of those two organs he will be able to keep away from most of the vices. 
قَوْلُهُ أَضْمَنْ لَهُ بِالْجَزْمِ جَوَابُ الشَّرْطِ وَفِي رِوَايَةِ خَلِيفَةَ " تَوَكَّلْتُ لَهُ بِالْجَنَّةِ " وَوَقَعَ فِي رِوَايَةِ الْحَسَنِ " تَكَفَّلْتُ لَهُ " قَالَ التِّرْمِذِيُّ : حَدِيثُ سَهْلِ بْنِ سَعْدٍ حَسَنٌ صَحِيحٌ وَأَشَارَ إِلَى أَنَّ أَبَا حَازِمٍ تَفَرَّدَ بِهِ عَنْ سَهْلٍ فَأَخْرَجَهُ مِنْ طَرِيقِ مُحَمَّدِ بْنِ عَجْلَانَ عَنْ أَبِي حَازِمٍ عَنْ أَبِي هُرَيْرَةَ بِلَفْظِ مَنْ وَقَاهُ اللَّهُ شَرَّ مَا بَيْنَ لَحْيَيْهِ وَشَرَّ مَا بَيْنَ رِجْلَيْهِ دَخَلَ الْجَنَّةَ وَحَسَّنَهُ وَنَبَّهَ عَلَى أَنَّ أَبَا حَازِمٍ الرَّاوِيَ عَنْ سَهْلٍ غَيْرُ أَبِي حَازِمٍ الرَّاوِي عَنْ أَبِي هُرَيْرَةَ . قُلْتُ وَهُمَا مَدَنِيَّانِ تَابِعِيَّانِ لَكِنَّ الرَّاوِيَ عَنْ أَبِي هُرَيْرَةَ اسْمُهُ سَلْمَانُ وَهُوَ أَكْبَرُ مِنَ الرَّاوِي عَنْ سَهْلٍ وَاسْمُهُ سَلَمَةُ وَلِهَذَا اللَّفْظِ شَاهِدٌ مِنْ مُرْسَلِ عَطَاءِ بْنِ يَسَارٍ فِي الْمُوَطَّأِ
Now the details above is the various reports regarding the later parts of this Hadith or similar Hadiths with different but synonymous words.In one Hadith of Aboo Huraira radiyallahu anhu upon the subject we see,
مَنْ وَقَاهُ اللَّهُ شَرَّ مَا بَيْنَ لَحْيَيْهِ وَشَرَّ مَا بَيْنَ رِجْلَيْهِ دَخَلَ الْجَنَّةَ
Whoever is saved by Allah from the vices of the organ that which is in between his jaw bones and from the vices of the organ that which is in between his thighs ,then he will enter Jannah/paradise. 
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